which contradicts it, and would make God the God of the Rabbinists only: and we believe in the New Testament, which exactly agrees with your written law, and asks, “Is he the God of the Jews only? Is he not also of the Gentiles?”—and answers, “Yes, of the Gentiles also” (Rom. iii. 29)—and which also declares that, in the sight of God, “There is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him, for whosoever shall call upon the name of the Lord shall be saved.” (Rom. x. 12, 13.) In the fixing of the commandments, then, for the sons of Noah, we have detected an intolerant and uncharitable spirit very different from that of the Old and New Testament. But we have further to inquire, what was the extent of toleration conceded to them? We do not stop to prove that they were not allowed to possess land, nor to be judges, nor members of the Sanhedrin, nor to hold any office, nor to intermarry with the Jews. From all that, they were excluded by the law of God himself. They were allowed to sojourn in the land, and hence their name “sojourning proselytes.” Further, “They were to be treated with the same courtesy and benevolence as the Israelites.” (See No. 4, p. 26.) But further than this the toleration did not extend. The oral law, though it commands “courtesy and benevolence,” does not administer even-handed justice to the “pious of the nations of the world,” as may be seen from the following specimens:— ישראל שהרג בשגגה את העבד או את גר תושב גולה . וכן גר תושב שהרג את גר תושב או את העבד בשגגה גולה . גר תושב שהרג את ישראל בשגגה אף על פי שהיה שוגג הרי זה נהרג . “An Israelite who unintentionally kills a slave, or a sojourning proselyte, is imprisoned (in one of the cities of refuge).” “And so a sojourning proselyte who unintentionally kills a sojourning proselyte, or a slave, is imprisoned.” “A sojourning proselyte who unintentionally kills an Israelite, although he did it unintentionally, is to be put to death.” (Hilchoth Rotzeach, c. v. 3.) The written law, on the contrary, says, “These six cities shall be a refuge, both for the children of Israel and for the stranger, and for the sojourner among them: that any one that killeth any person unawares may flee thither.” (Numbers xxxv. 15.) Again, the oral law says— ישראל שהרג גר תושב אינו נהרג עליו בבית דין , שנאמר וכי יזיד איש על רעהו ׃